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Thera 1.101: Belatthakani
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(101):Belatthakani Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses Part XI =101. Belaṭṭhakāni= Reborn in this Buddha-age at Sāvatthī in a brahmin's family, he was named Belaṭṭhakāni. When after hearing the Lord(Buddha) teach he had entered the Monk’s order, and was practising calm and insight in a forest of Kosala, he grew very slothful and was also rough of speech. Hence he did not evoke the right state of mind for his exercises. Now the Exalted One(Buddha) considered his maturing insight, and stirred his heart by this admonitory verse: ---- 101 Hatvā gihittaɱ anavositatto|| Mukhanaŋgalī odariko kusīto,|| Mahāvarāho'va nivāpapuṭṭho|| Punappunaɱ gabbhamupeti mando.|| || ---- 101 Though layman's life be left, yet if the task Remain undone, the mouth harsh furrows plough, The paunch be full, the mind all slack with sloth: - Like a huge pig with lots to eat, He comes back, again, again to rebirth.1 ---- Then he, seeing the Lord(Buddha) as if seated before him, was thrilled with bliss at his discourse, and establishing insight, was not long in winning arahantship(enlightenment). And through the many expressions of the saying(gatha), he declared his aññā(supreme attainment). ---- 1 See XVII. ---- 1.11 Eleventh Chapter =1.11-1 101 Commentary on the stanza of Belaṭṭhānikatthera= The stanza starting with Hitvā gihittaṃ anavositatto constitutes that of the venerable Thera Belaṭṭhānika. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, was reborn in a brahmin family at the time of the Blessed One Vessabhu, thirty one aeons (kappa) ago from now. On having come of age, he reached proficiency in all the brahmin lore (sippa), forsook (pahāya) his household life, renounced the world, became an acetic recluse, and wandering about surrounded by ascetics, he, one day, happened to have seen the Blessed One Vessabhū, became full of zest and delight, made himself pious-minded depending on (nissāya) the prosperity (sampatti) of the Master’s knowledge (ñāna) and made reverential offering of flowers in dedication to the knowledge (ñānaṃ uddissa). On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn in a brahmin family at Sāvatthi when this Buddha arose. He gained the name Belaṭṭhānika and on having attained the age of intelligence, he listened to the teaching of the truth (dhamma) by the Master, aptly gained pious faith, became a monk, took hold of his mental exercise (kammaṭṭhāna), and living in the forest in the kingdom of Kosala, he became lazy, abundant in bodily vigour (kāyadaḷhibahulo), and abusive in speech; he never roused up (uppādesi) his mind in monk’s duties (samanadhamma). Thereupon, the Blessed One, after having observed the all-round maturity (paripāka) of his knowldege (ñāna), made, his remorseful by means of this shinning (obhāsa) stanza:– 101. “Having given up the state of a householder (gihittaṃ) he did not make himself accomplished (anavo- sitatto); his mouth was plough-like (mukhanaṅgalī); he was gluttonous (odariko) and lazy (kusīto), like a big boar (varāho) fed on grains (nivāpapuṭṭho); the ignorant fool (mando) has to be born (gabbaṃ upeti) again and again.” He happened to have been seeing the Master as if the latter was seated before him, heard that stanza also, because remorseful, placed himself in the path of developing spiritual insight (vipassanā) owing to his having reached all-round maturity of knowledge, and attained Arahantship but before long. Hence has it been said in the Apadāna:– “(I saw Buddha Vessabhū) shining bright like Kanikāra flower of yellow colour, seated inside the hill, lighting up all the directions similar to the ‘morning star’ (osadhitāraka). There were three youths who themselves had been well taught in their own science; having caught hold of their shoulder-yokes (khāribhāra), followed me from behind. Having collected flowers, thrown down into seven baskets (puṭaka), by the hermits, I specially offered them with reverence to the knowledge of Vessabhū. It was thirtyone aeons (kappa) ago from now, that I made my special offering of flowers, I do not remember any evil existence; this is the fruitful result of making my reverential offering to knowledge (ñāna). Twenty nine aeons (kappa) ago, I was a very strong world-king, named Vipulāsabha, endowed with seven gems. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke in reply (paccudāhāsi) the self-same stanza, in order to aptly honour again (paṭipūjento) the instruction of the Master and in order to reveal his aññā(attainment) by an additional (byatireka) factor (mukhena). There, hitvā guhittaṃ means: having all-round given up the state of a householder (gahattha bhāvaṃ paricajitvā); having become a monk; thus, is the meaning. Anavositatto means: he was in the state of not having fulfilled (avositatta) adequately (anurūpaṃ); the state of being unsatisfied, unfinished, unfixed, (apariyosita) and not having done what ought to be done (akatakaranīyo), because of the fact of not having reached the shore (atiritattā); thus, is the meaning. In other words then, Anavositatto means: has the nature (sabhāvo) of not having accordingly fulfilled (anuavosita); not having done the leading of such a life as should be lived by the pure personages, as well as for the attainment of the successive order (anupaṭipāṭi) in the stages of noble path (magga); he who is not in possession of having lived (avusitavā) in the ten living abodes (vāsa) of the holy nobles (ariya); thus, is the meaning. There exists to this one, a plough (nahgala) reckoned as mouth (mukha); thus, mukhanaṅgalī, plough-like mouth; similar to digging earth by means of a plough, he who keeps digging himself by the exercise of his instrument (payoga) of abusive speech towards others; thus, is the meaning. Udariko means: intent upon (pasuto) his belly (udare), quite given to (tapparo) nourishing his stomach (udaraposana). Kusīto means being lazy (alaso); not being engaged in (anuyuñjanto) the development of deep meditation (bhāvanā). He said; “Mahāvarāno va nivāpapuṭṭho, punapunaṃ gabbhamupeti mando,” in order to show his consummation (nipphattiṃ) of having become in this manner (evaṃ bhūta). Its meaning has but been said before (heṭṭhā). Here also, just as an unintelligent fool (mando) having become a monk, because of his nature (sabhāva) of not having fulfilled (anavosita), etc., undergoes rebirth (gabbhamupeti), again and again; not so, a wiseman like me; because of my nature (sabhāva) being opposite to it (tabbiparita), however, and since I have attained to the top-head of right (sammā) apt attainment (paṭipatti, proper performance), (that wise man like me) attains complete nibbāna; thus, he revealed his aññā(attainment) by means of an additional (byatireka) factor (mukha): thus, it should be seen. The Commentary on the stanza of the Thera Belaṭṭhānika is complete. ----